אות - צג

Know! There is a light that shines in a thousand worlds. 156 This was said before Chanukah 5567/1806, during the week of the circumcision of the Rebbe's son, Yaakov ( Tzaddik #185). It was said on the vach nacht (watch night), the night before his son's brit milah ( Avenehah Barzel , p. 32, #41). The child was born on a Shabbat, and this lesson was delivered when R' Leib Dayan brought fish to the Rebbe for the circumcision feast ( Yemey Moharnat #14). For a detailed explanation of this lesson, see Likutey Halakhot , Edut 4; ibid., Pesach 9; ibid., Kiddushin 3:16; Zimrat Ha'aretz , p. 105b.

This light is so intense that the average person cannot receive it. It can only be accepted by a great sage who can divide the thousands into hundreds.

Such a sage can divide this great light into small portions that can be grasped by those below him. Then they can receive it, a little at a time.

A lesson may be so complex that it is incomprehensible. However, if it is broken into many simpler concepts, each one can be understood by itself. In this way, the entire lesson becomes clear.

The same is true of the light that shines in a thousand worlds. It is one simple light that cannot be perceived in part. A single concept, it can only be taken as a whole.

There is a scholar who is vengeful and vindictive. He can divide the thousands into hundreds. Such a sage can divide this great light into portions that can be comprehended and accepted. It is written, “He who harps on something, separates a prince” (Proverbs 17:9) . Rashi writes that “he who harps” is one who is vengeful and vindictive, harping on what another does to him. Through this, he “separates a prince”: He separates himself from God, who is the Lord and Prince of the universe.

This refers to an ordinary individual. A sage, however, has a duty to be vengeful and vindictive, as the Talmud teaches, “Every sage who is not vengeful and vindictive like a snake, is no scholar” ( Yoma 22b) .

The above verse speaks of the vengeful and vindictive sage who can divide the thousands into hundreds. “He who harps on something separates a prince ( aluf ).” ALeF is a thousand. An ALuF is a leader of thousands. Thus, “He who harps on something” — the vengeful and vindictive sage — “separates the thousands” — divides the thousands into hundreds.

The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist” ( Shabbat 63a) . Rashi explains, “You will eventually derive benefit from his scholarship.” Such a vindictive sage can divide the great light into portions, separating the thousands into hundreds. Therefore, “you will eventually benefit from his scholarship.”

For without him, the light is so great that you will not be able to grasp it.

There is a logical reason why only a vengeful sage can divide thousands into hundreds, but it is very deep indeed.

One who understands it can bring the dead back to life. He is the one the Talmud speaks of when it states, “A time will come when tzaddikim will resurrect the dead” ( Pesachim 68a; Zohar I, 114b, 135a) .

One who understands it truly understands death. When one divides the thousands into hundreds, he brings the thousand into the hundred and makes from “death,” “hundreds.” Thousand is alef — the letter Alef . Death is mavet . Bring the Alef into MaVeT and you have Mem , Aleph , Vav , Tav – MAOT (hundreds).

One who does not understand this concept does not know why he is happy now.

He does not understand how we speak of God’s unity in the second line of the Shma , “Blessed is the name of the glory of His kingdom forever and ever.” 157 The Shma itself is taken from the Torah (Deuteronomy 6:4-9). This second line, however, is not in the Torah, but is mentioned in Targum Yonatan on Deuteronomy 6:4. The first line of the Shma , “Hear O Israel,” is called the upper unification, while this second line is called the lower unification ( Zohar I, 18b). See Likutey Halakhot , Edut 4:15.

It is customary to say this line quietly. The Talmud explains the reason with a parable. A princess smells a pudding called Tzikey Kederah , a savory pudding made by the lower classes. If she asks for it, she is disgraced; if she does not, she is discomforted. Her servants therefore bring it to her quietly. 158 Pesachim 56a; Likutey Halakhot loc. cit. 4:16. Tzikey Kederah is a pudding made of minced meat cooked with wine and spices. Cf. HaMetargem ad loc.; Yoma 75a; Bava Metzia 77b; Chulin 77b; Ketubot 65a. He who does not understand the reason for a vindictive sage does not understand the significance of the Tzikey Kederah .

He also does not understand the meaning of the first two letters, Chet Shin , of ChaShmal , the electrum seen in Ezekiel’s vision. 159 These two letters spell ChaSh (quietness). See Chagigah 13b, where the word Chashmal is broken into two words, Chash Mal (quietness speaking). In the Kabbalah, the Chashmal is the force protecting the holy from the unholy, and the Chash is the part closest to the Kelipat Nogah ( Etz Chaim , Sha'ar Kelipat Nogah 2; Mavoh She'arim 3:2:14; Likutey Moharan I, 19:3, 41, 82, 127). He also does not know the meaning of Nogah , the brightness in Ezekiel’s vision, mentioned in the verse, “A brightness round about it” 160 This refers to the Kelipat Nogah (the bright husk), the intermediary between the realm of holiness and the realm of evil. Through this kelipah , the husks of absolute evil are nourished, and it is man's task to turn it all into good ( Etz Chaim , loc. cit. 4, Sha'ar HaKelipot 3; Likutey Moharan 19:5). (Ezekiel 1:4) . He also does not know the workings of the Merkavah , the Divine Chariot (cf. Chagigah 2:1) . He does not understand the concept of the covenant, nor why people dispute him.

The Mashiach understands this concept perfectly.

Tzaddikim, however, cannot comprehend it unless they themselves can divide the thousands into hundreds. These are the tzaddikim who are vengeful and vindictive, and these tzaddikim are the Mashiach’s belt. The Talmud teaches, “If you see a sage who is vengeful and vindictive like a snake, bind him around your waist.” This is the Mashiach’s belt. Regarding the Mashiach, it is written, “The belt around his loins shall be righteousness” (Isaiah 11:5) . Targum Yonatan renders this: “And tzaddikim shall be all around him.” This is the concept of “ Matun matun – waiting, waiting” 161 Berakhot 20a: “Waiting, waiting is worth 400 zuzim .” Cf. Rashi ad loc. – the aspect of hundreds. 162 MaTuN (waiting) is related to the word MaTNav (his loins). With the inclusion of an Alef , as above, MaTUN (מתון) also becomes MAOT (מאות, hundreds). This waiting represents the “patience” necessary to turn the thousands into hundreds. Those who can do so, are the matun , i.e., “belt” of Mashiach, as the Rebbe now explains.

The tzaddikim who can divide thousands into hundreds will be the belt of the Mashiach. These resurrect the lesser tzaddikim.